Suddenly, the whole chapel lit up with a supernatural light and on the altar appeared a cross of light which reached the ceiling. In a clearer light, on the upper part of the cross, could be seen the face of a man with His body to the waist, on His chest a dove, equally luminous; and nailed to the cross, the body of another man. A little below the waist of Christ on the cross, suspended in the air, could be seen a chalice and a large host, onto which some drops of blood were falling, which flowed from the face of the crucified One and from the wound in His breast. Running down over the host, these drops fell into the chalice.

Under the right arm of the cross was our Lady with her Immaculate Heart in her hand. Under the left arm in large letters, was something like crystalline water which flowed over the altar, forming these words: “Grace and Mercy”

This is the account that Sr Lucia gave of her vision on June 13th, 1929, when she was also told that the time had come to consecrate Russia. I have been wondering why the words ‘grace and mercy’ are traced out on the left side in what appeared to her like water only. It has always struck me as a strange detail. No doubt water can signify purity, and there is also an obvious reference to Jn. 19:34. But since He won grace and mercy for mankind by shedding His blood, and since that grace and mercy is brought into our souls when this same precious blood is mystically offered in the Mass, one might have thought that the words would have been traced out in blood, not in water.

It is rather a bold hypothesis, but I wonder if there could be an allusion here to the new order of Mass that would be brought into the Church by Paul VI exactly 40 years later, in 1969. If it is true that this new order is deficient because it fails to be rooted in apostolic tradition in the way that a Eucharistic liturgy must, then it is not unreasonable to suppose that the offering of this liturgy does not bring down upon the Church the same abundance of grace and mercy as a Eucharistic liturgy which is so rooted; that it brings fewer graces and less mercy. Could one even say, a watery grace and mercy? This hypothesis would, at any rate, explain a great deal about the present state of the world, and the apostasy in Christendom.

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5 Responses to “Watery grace and mercy?”

St Thomas says in the Sentences that anyone who is complicit in the violation of liturgical law by a priest cannot receive the graces of the mass. As Trent dogmatically forbids new rites could it not be that anyone who attends the Novus Ordo when they could have attended the Usus Antiquior or and Eastern Rite will be denied these graces? Of course most people will be inculpbly ignorant of the fact that new rites are forbidden but many more will no that the rite of Paul VI is almost never celebrated according to its own rubrics.

If we assume that the Tridentine canon includes the pope in the phrase ‘per quemcumque ecclesiarum pastorem’, is there any clear criterion for distinguishing the forbidden mutation of rites from what Trent allowed in these words: “In the dispensation of the sacraments, provided their substance is preserved, the Church has always had the power to determine or change, according to circumstances, times and places, what she judges more expedient for the benefit of those receiving them or for the veneration of the sacraments” (DH1728)?

I assume Trent is talking about saints days etc. “Sometimes the one celebrating the sacraments differently does not vary those things that are essential to the sacrament, and in that case, the sacrament is indeed conferred; but one does not obtain the reality of the sacrament unless the sacrament’s recipient is immune from the fault of the one celebrating it differently.” IV Sent., d. 4, q. 3, a. 2, qa. 2, ad 4